In the first volume of the Messenger, we inserted a translation of the first part of THEODORE, a theological novel, by the celebrated De Wette. This translation was contained in the numbers from 7 to 12, inclusive. We then thought it advisable to discontinue the translation for a time, in order to give more variety to our pages; and perhaps wholly, except the part already published should have excited sufficient interest in our readers, to make them desirous of hearing the remainder of Theodore's history. Having been informed, however, from various sources, that such is the case, we now resume the narrative.

As many of our new subscribers are unacquainted with the contents of the preceding chapters, we will give a short sketch of the first part of the story, before we continue it.

The object of Theodore, is to show the progress of an earnest, truth-loving mind, through error and confusion, to clearness and conviction. Theodore is destined by his mother to be a clergyman; he studies with that design; but pursuing his studies at a German University, where only an old-fashioned orthodoxy, and a new-fashioned rationalism are taught, his convictions follow the latter, until his faith in Christianity, is almost wholly lost. He then gives up his profession, though reluctantly, and enters into political life, holding an office under government. His mother dies, and his sister marries his friend Landeck to whose sister Teresa, he his imself engaged. Landeck and Teresa are both people of the world, dazzling in their manners, polished, intelligent and friendly, but without any deep feeling of religion. Theodore, however, whose natural disposition and early education, inclines to faith and piety, is restless and dissatisfied. He longs to believe - he hungers and thrusts after some better convictions, than he now has. And by degrees, his mind opens to the conception of a better faith, at once free and profound, intelligent and spiritual. His heart rejoices in new influences of truth, and at this point of his history, where he is yet uncertain, but full of hope, we again take up his story.

BOOK II. - CHAPTER 4.

About this time, Theodore accidentally met with an old college friend, a preacher, with whom he had attended many theological lectures, and had formed a slight acquaintance. Walter, for such was his name, had hitherto employed himself as private tutor, and was now stationed in the capital as assistant preacher. He wondered at finding his old acquaintance here, especially in these new circumstances, and listened with much interest, to Theodore's account of the step he had taken, in giving up the profession of a theologian. "I consider you fortunate," said he at last, "at having had it in your power, to follow your convictions, and renounce the profession of a preacher. I would have done the same, had I been able so to do."

Perhaps, replied Theodore, I should now hesitate about taking such a step, which I think was too hasty. The doubts which then tormented me, have already partly disappeared, and will perhaps be all removed in course of time.

I do not know precisely what your doubts were- but I have been myself much disturbed, by the contest between the rationalists and supernaturalists, and I am perplexed at finding my superiors here, much opposed to the rationalists. I am forced to conceal my convictions, in order not to give offence, and since I am opposed to disimulation, and view it as wrong, this destroys my peace of mind.

I am sorry to hear it, particularly as I consider that whole controversy, an unimportant one.

Walter was surprized at this, and asked for an explanation of this opinion.

"Both parties, those who call themselves rationalists, as well as those who are entitled supernaturalists, appear to me to be apart from the religious basis, and to be confined in the letter and in notions. They look upon religion as doctrine and form, as dogma and statute, and not as living feeling. The rationalists wish to maintain the freedom of the human mind, (which is much to their credit,) and will recognize nothing as religious truth, which does not belong to the reason, or as they call it, natural religion. But this natural religion is nothing but a system of abstract notions, taken from one or more schools of philosophy, and thus they have given up again their freedom of thought, since they adopt, with a blind faith, the opinions, which have fallen like husks and shells, from another's Reason, instead of using their own living powers. Although they contend earnestly against a faith based on authority, they are nevertheless, though unconsciously, confined in a like faith themselves. The only true freedom of mind, the only possible natural independence, is in originality of feeling and thought, and in active perception, and free anoption of what was original in the mind of others. Of all this, the so called rationalists, are wholly ignorant. But the supernaturalists, on the other hand, expressly renounce their own powers of mind, and swear a blind allegiance to the misunderstood letter of the Bible, and cling to the external confessions of the church, which they adopt with a dead belief. In a few of the best among them, the religious feeling lies hidden beneath the letter. They feel perhaps, that the church authority has an important and useful influence, upon the religious life, and therefore eontend for it, with a blind zeal.

"In truth, replied Walter, I have never considered the controversy in this light, but I remember I was once told, by a Kantian philosopher, that the rationalistic theologians, were very bad philosophers in general, and had never understood the spirit of Kant. He brought as a proof, that they had not

comprehended his doctrine of original evil, and the Christian doctrine of natural depravity. Yet the main point of dispute, appears to be whether Christianity had a miraculous supernatural origin, or in other words, is an immediate divine revelation. Yet both parties take a false view of the point of dispute, on account of that very narrowness and sullenness, of which I have spoken. The Rationalists adhere to what they call natural, derived from a limited, empirical and sensual philosophy, and are ignorant that all nature, whether of the spiritworld or the matter-world, depends on the supernatural, and is only its manifestation. They are not aware, that every thing original and immediate in the soul, pours up from a hidden secret fountain. Having themselves only learnt by rote, and at second hand, they think that in Christ is nothing original and new, but only a new combination of old ideas. Thus too they cannot conceive, that in material nature, hidden powers are working, which connect together, in a secret manner, mind and body, and defy the explanations of science. And on the other side, the supernaturalists understand as little of freedom and originality of spirit. Having themselves received every thing by tradition, they imagine that revelation was poured into Christ and his apostles, as through a tunnel. Being passive and lifeless themselves, they consider the spiritual condition of inspired men, as likewise a passive and lifeless one. Though always having in their mouth, the phrase supernatural, they can conceive of miracles only in a natural material manner. They think that the laws of nature were interrupted for a moment, by miracles, and its machine put in a little different position. As much as they prize FAITH, they cannot believe except they see; and if they had lived in the time of Christ, they would have seen no miracles at all, because, like the Pharisees they would have been looking for signs from Heaven.

But still the question recurs, whether the miraculous accounts, visions and revelations, of which the Bible speaks, are to be taken as real.

That is a mere question of history, which must be decided by criticism. If the books in which these stories are told, are genuine, and their writers worthy of credit, then we shall receive their accounts as matters of fact.

You believe them then to be possible?

It seems to me, that the miracles of a revelation, that is, if an original free beginning of a moral and religious movement, cannot well be imagined without any extraordinary accompanying circumstances. One undeniable miracle makes us willing to receive other miracles also.

Walter looked with surprise at his friend, and acknowledged he did not understanding him.

Be not afraid of my making common cause with those credulous admirers of the merely marvellous. Before my criticism, much of the miraculous part of the Gospel history would disappear, yet I believe in general, that the lofty extraordinary spirit, made itself known by extraordinary works. And then Theodore admitted, that he considered many of the these accounts of miracles, as merely mythic or traditional. Then you yet stand on the side of the rationalists, and oppose the supernaturalists in their blind admission of miracles. I believe that I take the middle ground between the two, since I believe indeed in miracles, but will receive no particular fact, without the application of criticism.

It seems to me, that you have not then made any great approach to the faith of the church. Neither could you yet, with a perfectly free conscience, assume the office of a preacher, since you do not believe in the wonders which the great mass of Christians receives.

Theodore was indeed unable to reply to this, and the conversation was for the present, broken off.

CHAPTER VI. *

At this time, Theodore received a letter from Schonbeck, from his old friend John, who as we remember, was stationed there as assistant preacher. It was the first letter of any length which he had written, and as it made a deep impression upon Theodore, we will communicate it to the reader:

"Though circumstances and conviction have separated us, dear Theodore, yet my heart is still with you, and I hope you have not wholly forgotten me, in your richer and more dazzling sphere of life. Indeed I think more frequently of you, than I dare expect that you can remember me, for I live in your old home, in the vicinity of your loved groves, in the place which was originally designed for you, and in which I am only your representative,. Oh! how willingly would I give way to you, if so you could become a partaker of the quiet, secure and blessed work, in which I feel myself so happy. I still mourn, though with submissive heart, that you have forsaken the path prescribed by your mother, and have plunged into the tumult

*Chap. V. upon the effect of opera music, though very interesting and instructive, yet being apart from our special object, is omitted.